Your mind is not to be believed.

Bacon: "Only by seeing with one's own eyes can one make a judgment." Descartes: "Only through rational analysis can one make a judgment."

Hume: "Neither seeing with one's own eyes nor rational analysis can make a judgment." Kant: "By combining seeing with one's own eyes and rational analysis, one can make a judgment."

The Buddha: "Only by knowing that seeing with one's own eyes is an illusion, and knowing that rational analysis is conceptual proliferation (prapañca), is it possible to make a meaningful 'judgment.'"

Since beginningless kalpas, sentient beings have seen with their own eyes countless people, affairs, objects, and principles—which of these cognitions has ever been correct? If the cognition were correct, there would no longer be the afflictions of greed, hatred, and delusion, and there would no longer be the suffering of birth-and-death in saṃsāra. How many people possess the capacity for rational analysis? If rational analysis were correct and without error, how could there still be the afflictions of greed, hatred, and delusion and the suffering of birth-and-death in saṃsāra?

The Buddha said: Take heed not to believe your mind; your mind is not to be believed. Only upon attaining the fruit of an arhat may you trust your mind.

And even after attaining the fruit of an arhat, there is still so much ignorance that one still cannot completely trust one's own mind.

Countless people trust their own minds, yet that mind of theirs is like this today and like that tomorrow, constantly changing its mind, and by the time of death has not gotten many things right—is that mind reliable? It is quite unreliable, yet people are self-assured right up until death. Most people who study Buddhism see one thing as good today, study it for a few days and then reject it; after a while they see another thing as good, study it for a few more days, and then reject it again; even at seventy or eighty years of age they still have not found a dharma gate they are satisfied with, yet they remain very self-assured. If they were truly self-assured, once they affirmed one thing they should not reject it again, nor change it again. If at fifty or sixty years old one still cannot settle on a practice method and path, is there any hope left in this life?